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Homage to Sri Vajradakini. Homage to innate union of Gnosis and Great Bliss. This exposition is in three parts: The Mahamudra of ground, of path, and of the result.
B. Understanding how beings are led astray Alas! Even though the rays of the sun when unobscured by clouds shed light everywhere, nevertheless for the blind there is only darkness. The uncontrived Innate (sahaja) is omnipresent. Yet for the deluded it seems so far away. Because beings do not recognize that mind is not a separate entity, they obscure mind's own original nature by becoming caught up in discursive and conceptual apperception. Thus, like someone who becomes mad due to "possession" by a demon, those possessed by the great demon of substantiality suffer helplessly and to no purpose at all. Believing in the reality of discrete phenomena, these "lost-souls" become bound by the limited views of mentation wherein they are caught. They are said "to lock the master in the house and go out seeking him elsewhere." In other words, they believe their own projections are real. They should cut the very root, but instead are caught in the trimming the branches and leaves. Whatever they do, they cannot see that they are being deceived. C. Understanding how the yogis gain self-realization Kye Ho! Although un-evolved beings do not recognize their true nature, they nevertheless never depart from it. Since I have realized the true nature as without beginning or end, I see only "I-ness," my true nature, alone abiding. This does not mean that I see this as an entity that I am looking at. There is no observer (ego) and observed (cosmos)reality ineffable. Since it is ineffable, who is there to see it? When the immutable mind is clarified, then shall you acquire the realization which I, this yogihermit, has gained. The milk of a lioness may not be held in an inferior pot. And when the lion's roar echoes in the forest, though the timid deer are terrified, the lion cubs rejoice. Likewise, when the original uncreate Great Bliss is experienced, immature beings lost in ignorance are frightened, but the Fortunate Ones exult and the hairs on their bodies stand on end with awe.
If a person observes the whole sky, they will realize that space has neither locality nor boundary. Thus they will dispense with such concepts. So when mind and all phenomena are investigated, not so much as an atom of objective substantiality will be found. The observer making this search, likewise will not be found. Observing this, realization shall be acquired! Just as the crow that has flown from the ship, after seeking but finding no land, must return, and settle on the ship again, so the mind sent questing by our desires must eventually return, and settle in the unchanging nature of mind itself. Unmoved by stimuli, free of hope and fear, the hidden motivations destroyed and the root cutthis is the sky-like Vajra-mind itself. B. Practicing the Meditation Kye Ho! The real meditation is a non-meditation. Just keeping ordinary mind in its natural original state, unaffected by contrived efforts, is to abide in mind itself. This naturally clear mind is all that is requiredeffort is unnecessary. Without holding tight, without letting go, just rest in one's own nature. When there is nothing to be attained, then the consciousness needs nothing to meditate on. The one who understands this transcends both object-of-meditation and meditator. Just as the sky cannot be an "object" for the sky, so emptiness cannot meditate on emptiness. This ultimate nondual realization is like cream mixed into milk, and thus everything becomes the single flavour of immutable ceaseless Bliss. In this way, throughout the three times, abide effortlessly in the infinite original state of mind, just as it is. This is what is meant by the "practice of meditation." Neither controlling the breath nor restraining the mind, rest in uncontrived awareness with the delighted innocence of a child. If thoughts and memories arise, stay in the presence of one's true nature. Recognize that the waves are not different from the ocean itself. In Mahamudra the mind is not controlled and there is not so much as an atom upon which to fix the practicehence there is no meditation. The supreme meditation is to merely remain in nonmeditation. The flavour of Nondual, spontaneous, innate Great Bliss has One Taste, like water mixed with water. Thus when one is merged in the natural state, the functions of seeking mind and the arising of conceptualization become completely pacified. C. Following the Yogic Conduct Behold! Yogis who abide in the immutable nature of nonduality possess not the least desire for accepting or rejecting. Since I neither hold nor discard anything, there is nothing I would tell you, my sons, to do. Just as the "holy grail" (mani) of the mind has no objective substantiality, so the conduct of a yogi is a life devoid of external trappings. Even though we talk of various ways of behaviour, the yogi acts directly out of his perception. And since that is not determined [by external rules or conditions], the yogis conduct is completely free and unconditioned. Like an innocent child, or a crazy person without premeditation, so one should act. Wonderful! Mind is like a lotus, growing up out of the mud of Samsara! How ever many are the defilements, it remains unstained. Let food and drink, sensual pleasures, or the afflictions of mind and body, be just as they are. Whatever occurs, there is nothing to do or liberate.
In the State of Realization's spontaneous display of conduct, upon witnessing the suffering of worldly beings, tears of overwhelming compassion naturally flow forth. Taking on their suffering and giving in return one's own well-being, thus one engages in healing others for their sake. Examining what is, one finds that reality is free from the three constructs of subject, object and medium. Worldly existence is unreal; it is like a dream or a magical illusion. Free of attachment and aversion, the yogi experiences a pure joy devoid of sorrow, and acts like a master of illusion putting on a performance.
Colophon
Thus is completed the "Treasury of Song" (Dohakosa) revealing the secret instruction of Mahamudra, which has arisen from the speech of the glorious yogi-hermit, Saraha. This was translated into Tibetan by the Indian pandit Vairocanaraksita. It has been translated into English through the auspices of the Dharma Fellowship of His Holiness the Gyalwa Karmapa. top of page